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*1*) [line 1] SHE'HAYAH LO CHOLEH B'SOCH BEISO - (the Gemara could have answered that a person slaughtered a the mother of the Mishtale'ach b'Isur, but it preferred to find a case where no Isur was done -- RITVA)
2) [line 3] LO SISHCHATU (OSO V'ES BENO)
3) [line 5] DECHIYASO LA'TZUK - pushing it off the precipice
4) [line 11] BA'ALEI CHAYIM NIDACHIN (Animals can become irrevocably
(b) In our Sugya, this refers to a situation in which one of the Se'irim dies after the Hagralah was performed. As a result, its partner-Se'ir is considered "rejected" and is unfit for use according to Rebbi Yochanan, who rules Ba'alei Chayim Nidachin. This halachic disqualification is learned from the verse in Vayikra 22:25 (see next entry).
5) [line 19] "[U'MA'UCH V'CHASUS V'NASUK V'CHARUS LO SAKRIVU...] KI MASHCHASAM BAHEM, MUM BAM, [LO YERATZU LACHEM]." - "[You may not offer any animal that has it testicles crushed by hand or by an instrument, pulled loose or severed...] because their flaw is in them, there is a blemish in them, [they will not find favor for you]." (Vayikra 22:24-25) - This verse only disqualifies animals with *permanent* blemishes. Rav learns "Ein Ba'alei Chayim Nidachin" from this verse by comparing animal sacrifices that become temporarily disqualified (such as the Se'ir that remains alive when its partner-Se'ir dies) to animals with *temporary* blemishes. Rebbi Yochanan learns "Ba'alei Chayim Nidachin" from this verse since he claims that only animals that have temporary blemishes may regain their suitability as sacrifices (as soon as their blemishes heal). All other animals that become disqualified (for whatever reason) never regain their suitability.
6) [line 23] B'EINAIHU HU D'LO MIRTZU - when they are by themselves (and are discernible), they are not acceptable for atonement
7) [line 33] TORMIN ES HA'LISHKAH
8) [line 9] "YO'AMAD CHAI" V'LO SHE'KEVAR AMAD - "[But the goat, on which the lot fell for Azazal,] shall be stood alive...", and not the goat (from the first pair) which has already stood alive